NEHEMIAH AN INTRODUCTION & OVERVIEW THE BOOK OF NEHEMIAH: AN INTRODUCTION The story of Nehemiah is a love story – a story of God’s love for a people with whom he has a special covenant relationship. It highlights a pivotal point in salvation history, from which we must look back and then ahead. When we look back, we discover that the book describes a story of preservation – a story of how God, through his providence and faithfulness, preserves his people in the midst of incredible struggle where their very existence hangs in the balance. Early on, Scripture tells us how God promised to Abraham that in him God would grow a great people through which eventually all the people of the world would be blessed (Gen. 12:1-7); this blessing was given sharper focus when God promised David that his kingship would last forever through a unique Davidic King who would redeem the world (2 Sam. 7:12-17). This promise, however, was in serious doubt when, after national disobedience and two exiles, the nation found itself captive in a foreign country (Babylon) with no place of worship, no cohesive religious system, and no Law. It was in this context, and through the providence of God, that leaders emerged who would lead the exiles back to their homeland; God would reestablish the temple, a priesthood and worship, and a renewed commitment to his Law. Finally, as we reflect on this story, we cannot help but also look ahead – to Christ, the promised redeemer, the quintessential Davidic King, who as our High Priest would secure for us eternal redemption. Thus, as the curtain closes on OT history in the Book of Nehemiah, we are pointed to the one in whom all the promises and covenants of the OT find ultimate fulfillment. THE RELEVANCE OF THE MESSAGE OF NEHEMIAH FOR TODAY The Book of Nehemiah is OT narrative literature, and as such, it was written to the nation of Israel. This is important to remember when interpreting its message, because the fact that God says something is true for the nation of Israel under the old covenant does not mean that it is equally directed to the Christian who lives under the new covenant. Further, OT narrative usually does not answer all of our theological questions; the structural relationships tend to be broader than in other types of literature, such as NT epistles; the narrative tends to be selective and incomplete, while still including everything the inspired author thought we needed for faith and practice. We are not always told at the end of a passage of OT narrative whether what happened was good or bad although in Nehemiah such conclusions are pretty easy to draw. Importantly, most of the characters in OT narrative are far from perfect, but there are still important truths, both good and bad, that their lives illustrate and challenge us to apply – this reality is clearly the case in Nehemiah. Although not written to Christians, Nehemiah was certainly written for their benefit and spiritual edification. This happens through important, timeless truths called “principles,” which are what help us build a bridge between the original context of Nehemiah and the contemporary environment where we live – the “principle” is the fundamental element of “application” and ordinarily will relate to one or more areas of relationship. For example, as we read the narrative of Nehemiah, we should ask what the passage teaches about our relationship with God, particularly as it is informed by God’s character; the text also might teach us timeless truths about our personal behavior, both in terms of actions and attitudes; further, we may learn about how we should relate to others and ultimately to the world. Therefore, it is important, as we study this book, that we not jump directly to application but first ask what the passage means in its original context. We then ask “What is the timeless truth(s) it teaches?” Finally, we address specifically how that truth or principle applies in our lives. The Book of Nehemiah is filled with rich theological truths and yet is extremely practical, setting forth great spiritual lessons about the person of God, the practice of prayer, the priority of obedience, and principles of leadership. At its core, it illustrates truths that lie at the heart of all genuine service for God and is a constant reminder of what it means to trust God and rely on him even in the midst of struggle and conflict. The following discussion provides an introductory summary of the important features of the Book of Nehemiah that will help the reader, among other things, put the book in its proper historical context and thus facilitate his or her understanding of its important message. TITLE OF THE BOOK “EZRA-NEHEMIAH” OR EZRA AND NEHEMIAH? Like Ezra, the Book of Nehemiah is named after its principal character. This, however, was not always the case. The two books of Ezra and Nehemiah were considered a single book (called “Ezra”) in early Judaism – this is clear not only from rabbinic writings (Baba Bathra 14b, 15a) but also from the Hebrew Bible (Masoretic Text) where the two books occur as a single work; in fact, the oldest extant Hebrew manuscript includes Ezra-Nehemiah as a single book (e.g. Aleppo Codex, dated c. A.D. 930). The Septuagint (the Greek translation of the Hebrew OT [LXX], c. 200 B.C.) also grouped the two books as one, calling the canonical Ezra- Nehemiah Esdras B or 2 Esdras (to be distinguished from the apocryphal 1 Esdras). Moreover, the earliest church fathers regarded the two books as a single unit (e.g., Melito of Sardis [second century A.D.], Eusebius Historia Ecclesiastica 4.26.14 [fourth century A.D.]). Actually, the early Christian scholar Origen (third century A.D.) was the first to divide the single work into two separate books; Jerome, the translator of the Latin Vulgate (late fourth century A.D.), acknowledged the division, but called the books 1 Ezra and 2 Ezra; he later gave 2 Ezra the name “Nehemiah.” The rationale for the unity of both books is supported not only by the early sources referenced above, but also internally by the historical continuity that flows from Ezra through Nehemiah and by stylistic and theological similarities that exist between both books. Yet, although these arguments for unity are persuasive, there are several reasons why the two books should be considered separate works, even though they are ultimately two parts of a single story. • The Book of Nehemiah is introduced by the statement, “The words of Nehemiah, the son of Hacaliah” (1:1). This language clearly indicates that the words of the book are set forth as the words of Nehemiah; moreover, the fact that the writer then uses ‘first person’ extensively throughout the book (110 times) strongly indicates that Nehemiah should be viewed as the author. • The Book of Ezra (2:1ff.) and Nehemiah 7:6ff. include a virtually identical list of the individuals who originally returned to Jerusalem and Judah from Babylonian captivity in 538 B.C. under Zerubbabel and others – this would be highly unusual were the Books of Ezra and Nehemiah written by a single author rather than by two individuals. • Although there are stylistic and theological similarities between Ezra and Nehemiah, the differences are significant enough to suggest different authors – the author of Ezra usually writes in ‘first person’ in the Book of Ezra while the character Ezra is referred to in the ‘third person’ in the Book of Nehemiah; further, Ezra uses both Hebrew and Aramaic when composing his narrative while Nehemiah uses only Hebrew; additionally, Ezra tends to include abbreviated prayers whereas Nehemiah records lengthy prayers; finally, Ezra routinely uses the divine title, “God of Israel” (cf. 1:3; 3:2; 4:1, 3; 5:1; 6:14, 22; 7:6, 15; 9:4, 15), while the expression is noticeably absent in Nehemiah. • The principal focus of Ezra is on the restoration of the temple and religious reforms – in short, it emphasizes priestly concerns; Nehemiah, on the other hand, is interested not so much with the “house of God” (as important as that is), but the restoration of the city of Jerusalem and reestablishing the walls around the city. The respective differences of emphasis in Ezra and Nehemiah in some measure are a reflection of the distinct identities of the individuals themselves. Hamilton, for example, states, “The individuals Ezra and Nehemiah are about as different as day and night. Ezra is called both priest and scribe, the only time in the Old Testament where these two offices are fused in one person . Nehemiah, on the other hand, is a layman. Vocationally, he is ‘cupbearer to the king’ (Neh. 1:11) . This vocational distinction between the two explains why for Ezra the text traces his genealogy through sixteen generations all the way back to Aaron (Ezra 7:1-5). To be a priest one has to have the correct roots and proper bloodlines. For Nehemiah, on the other hand, all we know is the name of his father (Hacaliah, Neh. 1:1)” (Handbook on the Historical Books, pp. 506-07). For all these reasons, the Books of Ezra and Nehemiah should not be regarded as a single work but as separate books written principally by Ezra and Nehemiah respectively. ORDER OF THE BOOKS OF EZRA AND NEHEMIAH OT scholars have debated for years whether the traditional order of the Books of Ezra and Nehemiah is correct. These arguments generally have revolved around internal, chronological features set forth in the two books (e.g., references to non-Jewish rulers during the post-exilic period of Israel’s history, 538 B.C.